Grigory Bondarenko

Coleraine Address

AutoChthons And otherworlds in CeltiC And slAviC

1. introduction. separation of ireland in Mesca Ulad.

when dealing with irish otherworld one encounters the problem of the beginning of historical consciousness in ireland. the time immemorial when the tatha d were said to have ruled ireland as described in the first half of the wooing of etan (Tochmarc Etane) is perceived as a period during which there is no sharp division between this world and the otherworld, nor between sons of Ml and the tuatha d, the time when gods walked on earth (Bergin, Best 193438: 14246).1 one can even argue that even in the later periods (according to irish traditional chronology), as they are reflected in early irish tradition, the border-line between this world and the supernatural existence is transparent and in any relevant early irish narrative one can hardly trace a precise moment when a hero enters the otherworld. what is remarkable is that one can definitely detect otherworldly characters in this environment such as the supernatural beings (es sde) that are associated with a particular locus, a sd. the seemingly historical question of when lower otherworld in ireland was first separated from the middle world of humans is dealt with in a number of early irish tales. let us focus on a short fragment from an ulster cycle tale the drunkenness of the ulaid (Mesca Ulad). the problem of es sde and their opposition to humans is posed here only in order to determine the conflict in the tale. this question as such is not relevant to the ulster cycle, though it may be taken as an important stimulus for many conflicts described in early irish literature. the fragment forms an introduction to a younger version of Mesca Ulad (Mu2) and is taken from the Book of leinster 261b: do-rachtatar Meic Mled Espine Hrind tnic a ges timchell Tathi D Danann. Cu ru liced Hriu ar raind Amairgin Glnmir
1

v.l. Redg, radg Y; ridhgell e. Rotbl, rodbel Ye, Boglacthna e.

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meic Mled. air is samlaid ro ba side rgfili 7 rgbrithem. Cu ru raind Hrinn dar d 7 co tuc in leth ro bo ss dHrind do Thaith D Danann et in leth aile do Maccaib Mled Espine da chorpfhini fadin. Do-chuatar Tath D Danann i cnoccaib 7 sdbrugib cu ra accallset sda fo thalmain dib. Bar-fhcsat cicfhiur db ar comair cacha cicid i nHrinn ic mrad chath 7 chongal 7 ig 7 urgaile etir Maccu Mled. Barcsat ciciur db ar chomair cicid Ulad int shainruth. Anmand in chicfir sin, Brea mac Belgain a Drommannaib Breg, Redg Rotbl a Shlemnaib Maige tha, Tinnell mac Boclachtnai a Slib Edlicon, Grici a Cruachn Aigli, Gulban Glass mac Grci a Beind Gulbain Guirt meic Ungairb (Watson 1941: 1; LL 261b). when the sons of Ml of spain reached ireland, their wisdom circumvented the tatha d danann. ireland was left to the division of Amorgen Glnmr, son of Ml, for he was a kingly poet and a kingly judge. he divided ireland in two and gave the half under the ground to the tatha d danann and the other half to the sons of Ml of spain to his own kin. the tatha d danann went into the hills and fairy regions, and they dug the fairy-mounds (sde) underground for them. they left behind, for each fifth of ireland, five of their number to increase battles and conflicts and strife and struggle among the sons of Ml. they left behind five of their number for the fifth of ulaid in particular. the names of those five were Brea son of Belgan from the ridges of Brega, redg rotbl from the plains of Mag tha, tinnell son of Boclachtnae from slab edlicon, Grici from Cruachn Aigli, Gulban Glass son of Grci from Bend Gulbain Guirt maicc ungairb. leaving aside for the moment the pentadic symbolism of the fragment let us consider the opening lines of the narrative. the special localization of the otherworld is associated in this text (as well as in other narratives to be discussed) with the coming of the sons of Ml and the beginning of Goidelic ireland. it is not surprising that the very notion of the separation between the world of humans and the otherworld is closely related to the beginning of history as such. when history begins the sacred (belonging to gods) has to be separated from the profane (belonging to mortals). one can argue that ireland has experienced several beginnings of history, and alongside with the coming of Christianity and the Anglo-norman invasion, the coming of the sons of Ml is one of those beginnings of history in medieval irish historiography. the coming of the sons of Ml has been interpret-

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ed by several scholars as the triumph of men over the elder gods. the latter phenomenon known also in Classical myths introduces not only history but also mythology as a system governing the relations between men and gods, profane and superhuman. this phenomenon of early irish mythology was earlier commented upon by M.-l. sjoestedt: the day on which the race of men triumphed over the race of gods marks the end of the mythical period when the supernatural was undisputed master of the earth, and the beginning of a new period in which men and gods inhabit the earth together. From that moment the great problem of religion becomes important, the problem of relationship between man and the gods. the mythology states the circumstances in which the charter regulating this relationship was established once and for all (sjoestedt 1949: 47).2 it is significant that the victory of the sons of Ml over the tatha d danann is associated with their wisdom, intelligence (ges) rather than their military strength. the events alluded to in the tale are explored in Lebor Gabla renn (the Book of the Conquest of ireland) in the section devoted to the coming of the sons of Ml and their victory over the tatha d danann. the main driving force of irelands division in Mesca Ulad is the same Amorgen, who plays the most active role at the taking of ireland by the sons of Ml. it should be remembered that the taking of ireland by the sons of Ml is described as a contest between the druids and the wise men of the tatha d against the druids and filid of the sons of Ml. the author of Lebor Gabla refers to such an early authority as Cn Dromma Snechta in stating that druids and filid of the sons of Ml destroyed the magic army conjured by the earth-goddess riu: they "sang spells to them, and they saw that they [the warriors] were only sods of the mountain peat" (conrochansat a ndruidh-seom 7 a filid dchetla dib, conaccater n batir [acht] fhoid mn na slibe) (Macalister 1956: 36).3 when confronting "the wind of druids" (geth druad) on the sea the sons of Ml blame their learned men (es dna) for their failure, and it is only Amorgen who can confront the magic of the tatha d with his spells (Macalister 1956: 38, 114). Amorgen is also associated with divisions and judgments in Lebor Gabla but the divisions and judgments concern in this instance the sons of Ml and the only agreement between them and the tatha d ever mentioned in Lebor Gabla is when Milesians form a marriage-alliance with the tuatha d danann, giving them half of ireland in return for their wives (scowcroft 1988: 9). Amorgen tries to judge a dispute between remn and ber when they defeat the tatha d danann and his judgment finally
2

this refers also to a treaty between the dagda and the sons of Ml mentioned in hull 1933: 5556. note also earthly/telluric character of the tatha d magic army.

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leads to irelands division in two parts, north and south, that is, remns and bers (ll 174550, 1780). Amorgen is a knowledgeable poet and judge able to divide and govern the existence with his demiurgic functions. his name Amorgen is given to other powerful filid in the irish literary tradition, it literally could probably mean song-born (cf. amar song, dil s.v., Kalygin 1997: 51, but according to vendryes "n de la souffrance, fils du chagrin", leiA A65). Knowledge and magical abilities are the dominant factors that helped the sons of Ml to obtain ireland, thus one should not attribute the second (military) dumezilian function to them as opposed to the first priestly and sacred function of the tatha d danann. the duality of Amorgens division corresponds to the duality of irelands division into north and south, leth Cuinn and leth Moga. however, the division here is vertical as opposed to the horizontal divisions of ireland in its pseudo-history. the tatha d are, as it were, exiled into the lower world, the fact that causes further acts of vengeance on their part which often form the nuclei of the subsequent stories in the ulster cycle. As it was natural for early irish narratives describing the distant past, the narrative is structured on the basis of particular mythological schemes. thus the dual structure of the islands division is recycled in the tale: i mean here the same dual structure or a binary opposition between north and south, rmon and ber, Conn and Mug nuadat, u neill and eganachta (shkunaev 1991: 2930). the opposition between the human world and the lower world, between top and bottom reflects on a cosmological level the spatial division, the latter being more important for early irish politics and ideology. these intrinsic divisions in early irish tradition might have lead to the reduction of the three cosmic zones (middle, celestial and infernal) of the indo-european worldview to two zones (upper and lower) in ireland (scowcroft 1988: 40 n. 111).

2. the problem of the sd.

the famous phrase from late seventh century st. Patricks life by trechan describing the inhabitants of the sd does not explicitly connect them with the tatha d but implies their affinity to pagan gods: sed illos uiros side aut deorum terrenorum aut fantassiam estimauerunt (but they thought they were men of the sde or of the earth-gods or a phantom) (Bieler 1979: 142).4 the phrase describes the reaction of the two noble sisters when they
4

According to K. Jackson side in trechn might mean 'fairies' in the gen. pl. and be glossed by lat. aut deorum terrenorum accordingly (sims-williams 1990: 76 n. 6). deorum terrenorum can also be interpreted as gen. partitivus.

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see st. Patrick and his clerics. latin terminology employed by trechan derives from Classical mytho-religious milieu and points to certain roman connotations apparent for readers learned in latin. trechn as an early hiberno-latin author was probably aware of the phenomenon of chthonic gods in Classical tradition and more specifically in ancient roman religion.5 his explanation of es sde here is based on a kind of interpretatio Romana where the inhabitants of the irish underworld are equated with the elder chthonic or terrestrial gods of roman religion. roman chthonic gods presided over the world of the dead (scheid 1998: 97) and this association may be supported by the irish material, where sd is an ambiguous otherworld quite often hostile to humans and sometimes associated with ancestors or the dead ones (cp. the episode with Frechs burial in tBC under note 11). there are also archaeological associations which make relevant this link of the sde to the domain of the dead. As we know many sde or fairy mounds of ireland mentioned in the medieval literature are in fact neolithic burial mounds (such as newgrange, Knowth, dowth etc.) Could there have been continuity in memory between the culture of the Boyne valley and later Goidelic-speaking population where the status of es sde as gods presiding over the ancient burial grounds has been preserved?6 the etymology of sd related to welsh gorsedd manmade tumulus, natural hill (sims-williams 1990: 64), latin sedes seat, abode and by extension, temple and burial place in later latin, and to Greek with the meaning seat, abode, temple implies the original meaning of the word as a residence [of the supernatural beings, earth-gods] (Maier 2004: 13738; Meid 1970: 7172; Markey, Mees 2003: 154; Koch, Carey 2003: 418).7 thus the sde being residences of the elder gods were supposed to have existed even before the exile of the
5

lat. terrenus refers to infernal deities like Medea: terrenanumina ciuit ovid, Met. 7.248. in the late Middle irish Cir Anmann (Fitness of names) the dagda himself is called an earth-god (da talmhan) (Arbuthnot 2007: 44). see also a discussion of the episode from trechan with an emphasis on the early irish native roots of the phenomenon in Borsje 2009: 5381. Koch argues in favour of ideological continuity between the Celtic-speaking irish and the builders of the Boyne valley monuments, so that the image of es side is seen as a recollection of the old theocracy (Koch 1991: 24). i am inclined to more religious rather than historically motivated explanation. According to hamp etymologically distinct from sd peace (hamp 1982: 141). Burial associations of the sd are shown in the fragment from tBC (rec. i), where Frech slain by C Chulainn is taken by supernatural women into a mound called after him sd Froch: Conti a ndnad n-uile Frech. Co n-accatar banchuire i n-inaraib anib for colainn Froch maic Idaid. F-a-cessat adib issa sd. Sd Froch ainm in tshde sin arum. (the whole camp bewails Frech. they saw a band of women dressed in green tunics over the corpse of Frech mac idaid. they carried him off into the sd which was called sd Frach ever afterwards.) (o'rahilly 1976: 27).

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new gods, the tatha d. Finally, the hidden chthonic gods seem to have been mentioned in early irish poetry, when the dwarf senbecc declares the source of his wisdom and knowledge. senbecc (lit. A little old one) from the sde was looking for magic nuts of knowledge at the source of the river Boyne at segais in order to oppose C Chulainns force by magic and music. senbecc introduces himself to C Chulainn with a short poem: Nidam mac, nidam fer, nidam ferdomhan, fesa rom dnsattar d damra Abhcnsa sao fealbhais, file a Seghais, Senbhecc mo ainm. ua bhric a siodhaibh i am not a boy, i am not a man, i am not a minor; hidden gods have granted me knowledge. i am a small dwarf, a sage of enchantment, a fili from segais, senbecc is my name, the grandson of brec from the sde. (Breatnach 1981: 60, Breatnachs translation is slightly amended). the poem explicitly connects supernatural knowledge with the sd. it is very important that a protagonist here is non-human, and his knowledge also seem to lack human dimension. senbeccs knowledge (fius) is granted by the old gods hidden underground, which implies that senbecc is not one of the gods but belongs to a specific layer in the early irish supernatural hierarchy somewhere close to leprechauns of the later folk tales. he is an anthropomorphic creature from the sd, the fact which shows a complex nature of the sd and its inhabitants. the dwarf calls himself a su sage associated with enchantment or charms (felmas, he is also a sai ecsidh sage of poesy in BB 308 b 27). And he is also a fili poet, story-teller. Judging from this archaic poem we can better understand connections and properties of the supernatural knowledge (fius, suthe) connected with the otherworld and magical practices in the early irish literature. A structurally similar phrase, which may support the reading of the cited poem, is uttered also by C Chulainn in response to emer, his future wife, in time of their first encounter, C Chulainn boasts of being a great intellectual to the same extent as a great warrior: conidam fissid fochmairc hi cerdaib d druidechta (And i am a wise man in studying the crafts of the gods of druidism/ gods of magic) (van hamel 1978, 30).8 the nuances of the vocabulary employed in the fragment from MU are not clear to a modern reader. there is definitely a difference intend8

Compert Con Culainn an other stories, ed. by A.G. van hamel (dublin, 1978), p. 30.

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ed between sdbruig and sd. As we mentioned sd is usually interpreted as fairy mound, or elf-mound, whereas sdbruig is sometimes invested with a more general meaning of fairy region (watson 1941: 101) or is explained as fairy mansion (dil, s 215.86). the second part of the compound here is a Middle irish bruig (oi mruig) land, cultivated land, holding, thus a broader meaning fairy holding, fairy territory is preferable. the most obvious illustration of the difference between sd and sdbruig is to be found in the nomenclature associated with the most famous sd in ireland, sd in Broga, the burial mound and the megalithic tomb now called newgrange. the territory adjacent to - and including - the tumulus (sd) itself was known as Bruig na Binne, or Bruig Meicc ind c, or simply Bruig9 (as the most famous of all brugai in ireland) (Coffey 1912: 27). this territory consisted of several burial mounds and other man-made phenomena and was traditionally known as one of the primeval burial grounds in ireland before the coming of Christian faith (prmreilce Hrend ra cretim) (lu 40684204). it is not only associated with the tatha d danann and other mythological creatures who have been buried there but it is also described as a burial ground of several legendary kings of tara (tuathal techtmar, Fedelmed rechtach, Conn Ctchathach etc.). it is noteworthy that the dindshenchas of Bruig na Binne mentions sd in Broga as one of the monuments on site: the sd is said to have been built by the dagda and is described as his fort (dn, dn) (Gwynn 1906: 1024; stokes 1894: 292). the phrase ra accallset sda fo thalmain dib (they dug the fairy mounds (side) underground for them) adds to the ambiguity of the semantics of the sd. it is possible that sda here refers not to the fairy mounds but to the inhabitants of the fairy mounds and is equivalent to es sde. the separate usage of pl. sde as a term for the chthonic inhabitants is probably supported by Fiaccs hymn, composed in archaic language with an abnormal word order, where it is stated that before the coming of Christianity the people of ireland worshipped the sde (tuatha adortais sde) (stokes, strachan 1903: 317).10 the stress on the underground location of the sde (fo thalmain) is quite specific for MU: it is sometimes specified in early irish literature that the sd is located under the ground but this point is important here as the vertical division of ireland between mortals and tatha d is discussed earlier. the form ra accallset here is also quite problematic: J. Carmichael watson reads it as ro-pret. 3 pl. from the verb ad-galla serves, is in clientship to, gives hostages to, submits to (dil s.v. ad-galla;
9 10

Cf.in-airthiurinbroga(LU10591)withasurvivalofOIr.mruig. the reference though may equally be to the mounds and their inhabitants and can be translated: the peoples used to worship fairy-mounds (sims-williams 1990: 76 n. 6).

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watson 1941: 63). As suggested by the dil, the form may also refer to adclaid renders liable if sda is acc. pl., which does not make a big difference in the meaning of the phrase. if one accepts the meaning to give hostages to then the phrase ra accallset sda fo thalmain dib can be translated as the sde under the ground granted hostages to them.11 the following sentence starting Bar-fhcsat cicfhiur db could then refer to the autochthonous inhabitants of the sd (sda) rather than to the tatha d danann. on the other hand, as J. Carey suggested in a private communication, it is equally possible that the verb ad-claid is to be taken here in the meaning digs, so that it would refer to the tuatha d constructing their underground dwellings (one of the rare cases where this kind of supernatural construction is described in literature) (dil A 44.1617). there is another instance where the verb ad-claid is used in the sense of constructing a mound, or a defense. it is found in the Metrical Dindshenchas of Alend with regard to its mythological founders: acclaidset mr nAlinde they dug the rampart of Alend (Gwynn 1906: 82). in Cath Maige Tuired on the other hand we encounter a mythological age of pre-separation, when gods (tatha d danann) inhabit the middle world of humans and are referred to as men of ireland (fir renn). their enemies, Fomoire, are called in the tale champions of the sd (trnfiru ant sdho) (Gray 1982: 34). An archaic 7th-century poem on a legendary king of leinster, Mess-telmann, refers to his exploits in the vales of Fomoire located in the underworld and associated with the realm of the dead: Ml ad-ralaid athu marb,/ macc ser Stnai,/ selaig srathu Fomoire/ fo done domnaib (A prince who entered the lands of the dead/ the noble son of stnae/ laid waste the vales of Fomoire/ under the worlds of humans) (Meyer 1914: 6; Koch, Carey 2003: 52). According to MU, the tatha d danann joined their predecessors in the lower world when defeated by the new invaders, the sons of Ml (scowcroft 1995: 139140). Moreover, it seems that the tatha d have acquired a status of sovereigns over these chthonic creatures (Fomoire) in the sd. this picture is supported by the account of the division of the fairy mounds among the princes of the tatha d preserved in the tale De Gabil in t-Shda (hull 1933: 5556). t. orahilly argued that the distinction between the tatha d and Fomoire is a thoroughly artificial and learned one, and that it was popularized, if not created, by the author of Cath Maige Tuired (orahilly 1946: 483). More balanced approach is that of s. shkunaev who once remarked that one should not oversimplify relations between the tatha d and Fomoire as a constant conflict between two irreconcilable divine and demonic op11

As in J. Careys translation in Koch, Carey 2003: 106.

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ponents. the phenomenon is better explained as a dialectic combination of self-supplementing forces in a single closed system (shkunaev 1991: 20 21). these complex relations between the tatha d and Fomoire allows the next tale we are going to discuss, Airne Fngein, to describe the protagonists mentioned in our fragment from MU as Fomoire left in ireland after the second Battle of Mag tuired.

3. Associated fragment from Airne Fngein.

the version of the story as preserved in MU can be interpreted thus: after their exile underground the tatha d have left in ireland five of their number in each fifth of ireland (twenty-five in total). Five of them have been left in the fifth of the ulaid in particular. the significance of these pentads here is likely to be related to the notion of unity and integrity: the whole five fifths of ireland are supervised by the pentads from the tatha d. the agents of the tatha d are left in ireland in order to disturb the peace and stability of the new inhabitants, the sons of Ml. the acts of sabotage from the tatha d after the coming of the sons of Ml are mentioned also in De Gabil in t-Shda: ar collset Tatha Dea ith blicht im Maccu Mled (for the tatha d (tribes of gods) destroyed grain and milk round about the sons of Ml) (hull 1933: 55). the following description of the five characters from the tatha d finds correspondence in another old irish tale Airne Fngein where four of these five characters are described as the last remaining Fomoire in ireland left behind after the battle of Mag tuired. A woman from the side, rothnam, relates to Fngen the story of the four Fomire. At ann cethrar atrullaiset r tathaib D Danann a cath Muigi Tuired,corrabatarfodchleithoccolletha7blechta7mesa7murthoraid,.i.ferdbiSlemnaibMaigeItha,Redgaainmside;ferailedbi n-dromannaib Breg, Brea a ainm sidhe; fer aile i slib smil, Greand aainmside;feraileicrchaibCrachan,Tinellaainmside.Innocht rosranteaahrinnarnatofunddonMorrgaindoBodbSdeFemin 7 do Midir Brg lith 7 do Mac ind c,connbatfoglaigFomirefor rinncinmarasslCuind(Vendryes1953:1416).12
12

v.l. ata ann, or an ben add. l; om. d. ann, and B. cethrar, ceathrar dl; ceithrar B. atrullaiset, atruluiseat d. r, re lB; ria A. tathaib, tuath- lAB. D Danann, d .d. d; de donann A; de .d. ann B ; .d.d. l. Muigi, muighi dl. Tuired, tuireth A; turedh l ; tuireadh d. co rrabatar, co rabutar d; cu rabutar l; cor rabatar A. fo dichleith, om. AB ; fo dhicheltair l ; fo dicleth i n-erinn d. oc coll, oc caill B ; ag coll l; oc mildeadh d. etha, eatha d. blechta, bleachta l; blecta B. 7 mesa 7 murthoraid, 7 mortoraidh 7 measa d. mesa, mes-

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there are four persons who escaped from the tatha d danann from the battle of Mag tuired and they were hidden destroying corn, milk, mast, and sea produce, i.e. one man of them in the plains of Mag itha, redg his name, another man from them in the ridges of Brega, Brea his name, another man in sliab smil, Greand his name, another man in the confines of Crachu, tinell his name. tonight they were driven out of ireland after being chased out by the Morrgan, and by Bodb of sd Femen, and by Midir of Br lith, and by Mac ind c, so that there will not be plunderers from the Fomire as long as the seed of Conn remains. J. Carmichael watson suggested that the fragment from AF may derive some of its story from the earlier version in MU and can hardly be independent evidence for the names (watson 1941: 51). nevertheless, the language of the fragment from AF points to an old irish date, and a separate list of the four characters from the tatha d danann (Morrgan, Bodb, Midir, and Mac ind c) involved in the pursuit suggests a unique and independent account. here, four, not five characters are associated with chthonic demons, the Fomire, rather than with the exiled tatha d danann. the turning point of the plot in AF is the second battle of Mag tuired between the tatha d and the Fomire rather than the coming of the sons of Ml. there is definitely some kind of intertextual relations between the two fragments but the plots as well as the origins and roles of the heroes are different.

sa A. murthoraid, murrthar- A; murtarid B; mhurthor- l. i slemnaib, i s-slemnaib d ; a slemnaib A; a slemhnaibh l. Maige, mhuighi d; maigi A; muighi l. Itha, hitha dl. Redg, redhg l; .i. redg AB. a ainm, ainm B. side, sid A. fer, fear d. aile, om. AB; aili l; .ii. d. dib, om. l. 34. quatuor uirorum ordo differt : redg G-nu Brea tinel AB ; redg Brea tinell Greand d ; redg Brea G-nu tinel l. i n-dromannaib, i ndromannuibh l ; a ndromannaib A; dronandaib B; i ndruimnib d. Breg, bregh d; breag l. Brea, bra d; .i. bra A; .i. brea B. sidhe om. ABl. fer, fear d aile, om AB; aili l; .ii. d ; dib add. AB. i slib, i sleibh l; a slib A ; a sleib d; i sleb B. Smil, shmoil d; smoil lB. Greand, g-nu ABl. a ainm, ainm B. side, sidhe d; sid A; om. l. fer, fear B. aile, .ii. d; aili l; dib add. AB. i crchaib, a creacuibh l ; a crich- d; hi crchaib AB. Crachan, cruachna AB ; cruach- l. Tinell, tinel AB. side, sidhe d; sid A; om. l. innocht, anocht d ; indocht A; ar si add. d. ro srantea, rosruithe A; rosruinthea B; rosrueintea l; roloingsighsedar d. a hrinn, a heir- l; a herind B. ar na tofund, om. ABl. don Morrgain, .i. in morrigan A ; .i. in morigan B ; .i. in morrighan l. 56. do, ter om. ABl. Bodb, badb AB. Sde Femin, a sidh ar femin d; sidhe fem- l. Midir, mid- B ; mig- A. Brg, br d ; br- l; brig AB. Lith, leith lAB. ind c, ind g l ; in oicc d; ind oc B. connbat, connabeth A ; conabeid d. foglaig, foghll ; foghlaighe d. Fomire, fomir A ; fomri B ; fomhor- l ; fhodhmhoire d. for Erinn, i n-erinn d; f- eir- l; for her- A; f- herindB.cobrth.i.add.Acubrath.i.add.A.cin, cen AB. sl Cuind, cond d; sil cuind lB.

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A closer look at the personal names and place-names may solve the enigma of the two plots in the stories. J. Carmichael watson took Redg as a form of redgach near rmand in donegal (co Rmaind is co Redgaig, Gwynn 1913: 258.32; watson 1941: 51). Redg is also a noun meaning a sudden impulsive movement (DIL s.v.) and here it is not necessary related to the place-name. it is more important that in both accounts the character is associated with the plain of Mag itha situated along the river Finn near raphoe in co. donegal (watson 1941: 128; vendryes 1953: 51). the eponym Brea in our fragments associated with the ridges of Brega is otherwise connected with dn mBrea (modern Bray head, co. wicklow); it makes an appearance in both prose and metrical dindshenchas of Bend tair. in this variant he is one of Partholns people (another group of autochthons), and it is Partholn who sends him to the east (both characters from the dindshenchas and from the tales are located in the east of the country). Brea is said to be a cultural hero: he is the first man who in ireland built a house, made an iron cauldron and fought a duel (Gwynn 1913: 112; stokes 1894: 330). his name seems to be related to bro flame which is often used to describe heroes and saints in complimentary sense (dil s.v.) (cf. lat. frig to roast and scr. bhrjjti to boil) (Kalygin 1997: 28). his name may be directly connected with his function as a cultural hero and the domesticator of the island. in another account from the dindshenchas (secundum quosdam) Brea is called one of the seven seers of ireland and is also associated with dn Brea in u Briuin Calann (ll 169b). sliab smil in Airne Fngein and slab edlicon in Mesca Ulad are likely to be one and the same mountain (watson 1941: 1, 51). slab smil is variously called slab smil meic eidlicon (stokes 1900: 4531) and is identified as slab Bladma (modern slieve Bloom, co. laois) by hogan (hogan 1910 s.v. slab smil). According to dil sml, sml, smal ember, glowing coal, fire, and Slab Smil can be interpreted as Mountain of embers. two different characters are associated with the mountain according to AF and MU: in AF this is Greand (this name is likely to be equivalent with 1grend beard, hair, bristles, DIL), and in MU this is tinnell mac Boclachtnai. this tinell is variously associated with the confines of Crachu (sd Crachan?) in Connacht according to AF. it is important that all these characters except for redg are not located in ulster and it does not support the MU version of the story. the underground location of both Fomoire and es sde discussed above resolves the problem of these two contradictory accounts in MU and AF.

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4. the division of the sde of ireland in De gabil in t-da.

the third relevant old irish fragment is devoted to the division of the sde of ireland among tatha d and is found in the short tale De gabil in t-da (hereafter DGS, Concerning the seizure of the fairy mound) from the Book of leinster. Both thurneysen and hull agreed that the text from the Book of leinster must be very archaic and composed at least as early as the ninth century (g.pl. dea for dia, the disyllabic oc for c, olse instead of ar se, imperative coll) (thurneysen 1921: 604; hull 1933: 54). An archaic character of the tale is supported by the absence of literary unity, fragmentary and unbalanced narrative, thereby revealing the compilers deliberate intention to choose and focus on particular traditional points of attraction (both toponymic and semantic) (shkunaev 1991: 21). Below i supply the text from the Book of leinster (fo182rb41182va15) with some variant readings from d.iv.2 (fo50rb2550vab) and my translation: Bo r amra for tuathaibDain-hre,Dagnaainm.Bamr,didiu, a chumachta, ced la Maccu Mled ar -gabil in tre, a[i]r collset TuathaDaith7blichtimMaccu Mled, condigensat chairddes in Dagdai. Doessart saide, arum, ith 7 blicht db. Ba mr, didiu, a chumachta-som in tan ba r i tossuch, 7 ba h fodil inna sde do fheraib dea .i. lug mac Cethnend i s-sd ro-drubn13; ogma i s-sd Aircheltrai. don dagdu fessin, immurgu, sth leithet lachtmaige, o a sd14,CnoccBine,BrRair.SdinBroga,dano, ba laiss i tossuch, amail asberat. Dolluid, didiu, in Mac Oc cosin Dagda do chungid fheraind, forodil do chch. Ba dalta saide, didiu, do Midir Breg Lith 7 do nindid Fhith. ni-mth duit, - ol in dagda, - ni tharnaic fodail lemm. et dam, didiu, - ol in Macc oc, - cid bia co n-aidchi i-t t[h]ri[u]b fin. Dobrethd-somn,arum. -Colldo-tdaim,-olinDagda,-airedoromailtdor[e]. Ismenand,-ols,-isla7adaiginbithuile,7issedndorataddamsa. Luid,dono,Dagnass,arum,7anaidinMaccin-as[h]d. Amra, dano, a tr h-sin. Atat tri chrand co torud and dogrs, 7 muccbith-befochossaib,7muccfhonaithe,7lestarcol-lindsainemail,7ni-erchranand-sinuiledogrs.
13 14

Fodrubain, d iv 2. oCalann,DIV2.

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there was a wonderful king over the tuatha d (tribes of gods) in ireland, dagn by name. Great, then, was his power, even among the sons of Ml after the conquest of the country, for the tuatha d destroyed the corn and the milk of the sons of Ml until they made a treaty with the dagda. thereafter he saved corn and milk for them. Great, then, was his power, when he was king at first, and it was he who distributed the sde among the men of the gods, i.e. lug son of eithliu in sd rodrubn; ogma in sd Aircheltrai. to the dagda himself, then, sd leithet lachtmaige,, Cnocc Bine, Br ruair. however, as they say, he had sd in Broga at first. then the Mac ac came to the dagda to ask for land when he has made division to everyone. he was a foster son of Midir of Br lith (hill of a Grey one) and of nindid the prophet. i have nothing for you, said the dagda; i have not found (?) the share. Get me then, said the Mac ac, that i will be in your own dwelling until night. that then was given to him. Go home, said the dagda, since you have used up your time. it is clear, said he, that the whole world is day and night, and it is that which has been given to me. then dagn went out of it, and the Mac ac remains in his sd. wonderful, then, is this land. there are three trees with fruits always on them, and an undying pig at their disposal (lit. under feet), and a cooked pig, and a vessel with excellent drink, and all of this never decreases there. A specific feature of this short tale is the name of the main protagonist, namely dagn. this native name seems to be related to Gaulish Dagnia, Dago(n) good one (holder 1896: col. 1214, 1215) and is attested as a personal name in early ireland (DIL, s.v. dagn). on the other hand, it was employed as a substitute for a Biblical name of a major northwest semitic god dagon in a famous Middle irish old testament apocryphon Saltair na Rann (stokes 1883: 5393, 5408, 5409). it is probable that the name of a major pagan irish god in DGS was recontextualized in view of the old testament narrative, where dagon is portrayed as a mighty pagan god of the Philistines (1 samuel 5.27). it is also significant that the mythological character called dagn is supplied in our text with the usual and more familiar epithet in Dagda (which is not a name but a title, the Good God, possibly replacing a tabooed name?) (sjoestedt 1949: 38).

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the destructive character of the tuatha d is described using the same lexis as in AF, cp. collset Tuatha Da ith 7 blicht im Maccu Mled (DGS) and oc coll etha 7 blechta (AF). taking into account the earlier date of composition of DGS and the composite character of AF, it is plausible to assume that the fragment on the destructive Fomoire in AF is based on the account from the DGS involving destructive autochthons (tuatha d) and their confrontation with the sons of Ml. the tale invests the dagda with all powers and responsibilities for the division of land after the conquest of the sons of Ml. without question, he is limited to the lower world, that is sde (fairy mounds). however the text is silent with regard to the decisive role played by Amorgen Glnmr in the division of land according to MU. in contrast with the MU account, the sons of Ml are portrayed here as silent victims of the old gods and especially of the dagda. (Might it reflect the new Christian reading of the earlier myth, a reading which becomes evident in the word play with the dagdas name (dagn)?) the image of the all-mighty dagda here is similar to his description in Tochmarc tane (further T) where he controls weather and harvest for tuatha d in the primordial time when gods walked on earth (conmidhedh na sina na toirthe doib) (Bergin and Best 193438: 142). the story of oengus Mac ind c and his trick with time in the sd is also attested in T. in contrast with the earlier variant of DGS, it is the dagda himself who instructs oengus how to get the sd from elcmar, who is the owner the Bruig according to T (Bergin and Best 193438: 144, 146). i cannot agree with J. Koch who sees the tuatha d described in DGS as being subordinated by Milesians and that the treaty (cairddes) in the tale is to be understood as referring to the division of ireland by Amorgen (Koch 1991: 24). there is no reciprocity between the two sides in the tale; it is only the good will of the dagda in his capacity as the god of harvest and prosperity that made possible the treaty (peace, friendship).15 the tale remains silent on the vertical division of ireland between sons of Ml and tuatha d. the chronology reflected in DGS though seems to support the MU mythologem: the sde are distributed by the dagda only after the treaty (cairddes) with the sons of Ml is established and when the ancient inhabitants of the sde have submitted to the exiled gods from tuatha d. it is significant that Midir is associated with Br leith but does not receive this abode from the dagda. Most of the place names mentioned in the tale are obscure and cannot be associated with any known sde of ireland (apart from sd in Broga and Cnocc Bine, which can be possi15

the same is true about the treaty (kerenny) made by Pwyll and Arawn, the king of Annwfn, in the first branch of the Mabinogi (Koch and Carey 2003: 412).

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bly associated with the hill of Knockmany, co. tyrone; m here is probably due to a hypercorrect nasalization as in di cnuc mbane in G7 version of Scl Mongin).16 in Br ruair which remains unidentified, br stands either for bruig or for 3 br brink, border and is probably attached to the gen. of a personal name ruar ( riain, Murchadha, Murray 2005: 208). notwithstanding the authentic character of the place-names mentioned in the tale, - some of which could have easily been symbolic rather than geographical, as sd leithet lachtmaige (Sd of the width of the Milk-plain?), - the mythological space in the text is not continuous and is seen as a combination of several topographical objects (sde) labelled with specific personal names (lotman, uspenskiy 1973: 288). the space in DGS has a "patchwork" character and the presence of a number of place-names makes the mythological space finite and countable, where most known sites (as sd in Broga, Br leith (Ardagh hill, co. longford) and Cnocc Bine) served as mnemonic nodes which were important in various other narratives.

5. Pro domo sua: an appendix on northern russian and Finnougrian folklore.

A phenomenon typologically similar to the early irish topos of the tuatha d exile underground is observed in the northern russian synthetic history and folklore dealing with the hidden supernatural autochthons (Chudbeloglazaya, ). originally is an old russian ethnic name referring to the autochthonous Finnish population in estonia, regions of Pskov and novgorod, Karelia and Archangel region and is mentioned as early as in the twelfth century tale of the past years ( ): , in the share of Japheth lies rus, Chud and all [other] nations (Biblioteka 1997: 1; Cross and sherbowitz-wetzor 1953: 52). old russian (later ) is related to old Church sl. , , russian alien, foreign, and interpreted as an early borrowing from Germanic (Gothic iuda volk, on thjodh, ohG diota etc.) referring originally to
16

there is an inscribed stone circle (with the neolithic zigzags and spiral ornaments similar in style to those found in newgrange) and a Passage Grave on the hill. the monument belongs to the Boyne valley culture and in literary tradition said to have been the grave of a queen Bine (whiteness?), the wife of tuathal teachtmhar and the mother of Feidlimid rechtmar (ll 24a: Cnocc Bne), and by the peasantry of the 19th century associated with the fairy ine (Macneill 2008: 307). sd Chnuicc Bne also figures prominently in the story of Mongn (Scl Mongin), where a filis disciple visits the sd on Mongns behalf and finds hospitality from a noble couple who reside in the sd (lu 134a; n. white (ed.), Compert Mongin and Three Other Early Mongn Tales (Maynooth, 2006), p. 16970).

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the Germanic neighbours of the slavs (vasmer 1958: 352; Preobrazhensky 1949: 80) (on the other hand it is remarkable that Chud is often associated with the Finno-ugrian population rather than with Germanic). the form could have been contaminated by oCs/old russian wonder, marvel. there is also oCs () giant which might be an equivalent of old russian , while in the later sources, is described as supernatural giants (Chernykh 1999: 359; Komogortsev 2007: 273). the forms relation to oir. tuath is accidental though semantically it may also refer to marginal and alien tribes to the same extent as oir. Tuatha D. it is also important that on the level of historical narrative Chud is always ethnically alien towards the russians to the same extent as Tuatha D are always alien towards the irish (or the sons of Ml). later northern russian folklore contains several accounts how Chud were made to go into exile north-eastwards under an advance of russian settlers. the last refuge which was open to them was to go underground and there are several tales describing how Chud went underground ( ) (Krinichnaya 1991: 108122). one should not associate the Chud of russian folklore with any Finnish autochthones in the north because the local Finnish autochthonic population Komi also have several legends concerning semi-supernatural autochthones called in Komi tud, an ethnic name borrowed from russian (Komogortsev 2007: 273). Moreover, the nenets population of the far north (Yamal peninsula) has similar legends involving the dwarfish autochthons called sirtya (sihirtya, sihirchi) who inhabited the tundra before the nenets and later moved underground into the high sand hills (sede). After their settlement underground they hardly appear on the earth surface, and only nenets shamans know the actual hills (sede) which are inhabited by sirtya (ibid. : 274; lashuk 1968: 17893). in the nineteenth century russian explorers associated sirtya with Chud. the most known account of the Chuds exile is known from the nineteenth-century northern russian folklore recorded by Maximov. the late date for the attestation of the mythologem is explained by the comparatively late ethnic and toponymic change in the area: <...>,,. , , , , ,,, . <...> Chud went underground, was lost underground, buried themselves alive. they did as some people say, because they were afraid of Yermak, and as other people say, because they saw a white birch tree suddenly manifested and signifying the power of the white tsar 296

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(Krinichnaya1991:108). this motif of the underground escape/exile was interpreted as a reference to the ancient totemic creatures, submerging into earth, or mountain, or any water source in the end of their life (cp. svyatogors myth in russian epicpoems)(Krinichnaya1991:110;Lashuk1969:213).Iwouldrather connect this phenomenon of mythological consciousness with the specific attitude towards ancient autochthonous population. non-Christian autochthones leave the historical scene as well as this world of humans and enter the lower otherworld, which can be entered and accessed through caves, graves and mounds (ibid.: 209). to the same extent as tuatha d in ireland, Chud is associated with the burial mounds of the ancient autochthonous culture. it is also quite important that in russian sources the earliest accounts of Chud are associated with the pagan wisdom and are portrayed as persistent opponents of the Christian faith. the russian primary chronicle is surprisingly eloquent in its entry under 1071 when giving a live ethnographic scene from the life of the Chuds shamans: ,,: .,, (Povest1910:146). it happened that a certain man from novgorod went among the Chuds, and approached a magician, desiring to have magic done by him. the latter according to his custom, began to call devils into his abode. the man from novgorod sat upon the threshold of that house, while the magician lay there in trance, and the devil took possession of him (Cross and sherbowitz- wetzor 1953: 153). the magicians from the Chud are mentioned as late as the sixteenth century in the Stoglav (hundred Chapters), the proceedings of the Church Council in Moscow in 1551. it tells about the magic of the Chudian arbuys (magicians) (Kozhanchikov 1863). Chud is often portrayed as pagan autochthonic tribes seeking refuge from the coming of Christianity, and the last escape for them is found underground in the netherworld, where the devils of the Chuds magician are located according to the russian primary chronicle. they either hid themselves in the caves or bury themselves alive in low wooden houses (lashuk 1969: 209). the ways of their underground exile are supported by the archaeological evidence from the Komi region which shows inhumation in small wooden houses () as the burial rite of local autochthones ( ) (ibid. : 213). Ancient 297

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settlements, mounds and other burial sites are associated with Chud on the rivers Pinega and Mezen (Milchik 1971: 15).

6. Conclusion
the separation of the lower otherworld from the human middle world is explained as a historical fact both in medieval irish tales and in northern russian folklore. the problem of subterraneous autochthones (es sde or Chud) and their enmity towards humans is posed in order to determine the conflict in the narratives. the special localization of the otherworld is associated in the texts discussed with the coming of the sons of Ml and the beginning of Goidelic ireland or with the coming of russian settlers and the beginning of history in the russian north. the very notion of the separation between this world of humans and the otherworld is closely related to the beginning of history as such. when history begins the sacred has to be separated from the profane (belonging to mortals). when this separation is performed the binary opposition between the lower otherworld and the upper world of humans becomes a distinctive feature of the early irish mythological narrative or northern russian and Komi folklore. Both Celtic and slavic examples seem to reflect a transition stage when cosmological elements (such as the lower world, supernatural chthonic entities etc.) are superimposed on the emerging historical consciousness.

Abbreviations leiA: lexique tymologique de lirlandais ancien ll: Book of leinster Mu: Mesca ulad references Arbuthnot, S. (ed.), 2007: Cir Anmann: A Late Middle Irish Treatise on Personal Names (Part 2), dublin: irish texts society, vol. 60. bergin, o. And r.i. beSt (ed.), 193438: tochmarc tane, riu 12, 13796. bibliotekA 1997: The library of Old Russian literature, ed. by d.s. lihachev, l.A. dmitriev, A.A. Alekseev, n.v. Ponyrko, saint-Petersburg: nauka (in Russian: /.;. ..,..,..,..,.1:

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XIXII,:) bieler, l. (ed.) 1979: The Patrician texts in the Book of Armagh, dublin: dublin institute for Advanced studies. borSje, j. 2009: Monotheistic to a Certain extent. the Good neighbours of God in ireland, in: Anne-Marie Korte & Maaike de haardt (eds), The Boundaries of Monotheism: Interdisciplinary Explorations into the Foundations of Western Monotheism, studies in theology and religion 13. leiden & Boston: Brill, 5382. breAtnAch, l. (ed.), 1981: the Caldron of Poesy, riu 32, 4594. chernykh, P. yA., 1999: Historical and etymological dictionary of the modern Russian, vol. 1, Moscow: russian language (in russian: . . 1,: .) coffey, g., 1912: New Grange (Brugh na Boinne) and other incised tumuli in Ireland, dublin: hodges, Figgis & Co. croSS, S.h. And o.P. Sherbowitz-wetzor (ed.), 1953: The Russian Primary Chronicle. Laurentian Text, Cambridge, Mass.: the Medieval Academy of America. grAy, e. (ed.), 1982: Cath Maige Tuired, naas: irish texts society. gwynn, e. (ed.), 1906, 1913: The Metrical Dindshenchas, part ii, iii, dublin, london: hodges, Figgis ; williams & norgate. vAn hAmel, A.g. (ed.) 1978: Compert Con Culainn an other stories, dublin (Mediaeval and Modern irish series, vol. iii) hAmP, e., 1982: varia X. irish sd tumulus and irish sd peace, C 19, 141 142. hogAn, e., 1910: onomasticon Goedelicum, dublin: hodges Figgis. holder, A., 1896: Alt-Celtischer Sprachschatz. 1 Band. leipzig: B. G. teubner. hull, v. (ed.), 1933:Degabilint-da(Concerningtheseizureofthefairy mound), ZCP 19, 5556. kAlygin, v., 1997: The foundations of the early Irish mythopoetic tradition, Moscow: russian Academy of sciences, institute for linguistics (in russian: ,: ,.) koch, j., 1991: riu, Alba, and letha: when was a language Ancestral to Gaelic First spoken in ireland?, Emania 9, 1727. koch, j.t. And j. cArey (ed.), 2003: The Celtic Heroic Age. Literary Sources for Ancient Celtic Europe & Early Ireland & Wales, Aberystwyth; oakville, Ct: Celtic studies Publications. komogortSev, A., 2007: tales of the underground people and the cult of the

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pangolin crocodile in northern european russia and the urals, Volshebnaya Gora 13, 25594 (In Russian: , 13) kozhAnchikov, d.e. (ed.), 1863: Stoglav, saint-Petersburg: imperial Academy of sciences (in russian: , : i i) krinichnAyA, n. A., 1991: tales from the russian north, saint-Petersburg: nauka (in russian: , -:) lAShuk, l.P., 1969: Chud in history and in legend, Voprosy istorii, 10, 208218 (InRussian:, , 10) lAShuk, l.P., 1968: sirtya, ancient autochthones in subarctic region, in Problems of anthropology and historical ethnography of Asia, Moscow: nauka,178193(InRussian:-,in , : ) leiA, 1959: vendryes, Joseph, lexique tymologique de lirlandais ancien. A. dublin : dublin institute for Advanced studies. lotmAn, yu. m., b.A. uSPenSkiy, 1973: Myth name culture, in Trudy po znakovym sistemam vi, tartu: tartu state university, 282303 (in russian: , in VI, : ) mAcAliSter, r.A. StewArt (ed.), 1956: Lebor Gabla renn, part v, dublin: irish texts society. mAcneill, m., 2008: The Festival of Lughnasa, dublin: Comhairle Bhaloideas ireann, university College dublin. mAier, b., 2004: Der Religion der Kelten. Gtter - Mythen Weltbield, Mnchen: C.h. Beck. mArkey, t. And b. meeS, 2003: Prestino, patrimony and the Plinys, ZCP 53, 116167. meid, w. (ed.), 1970: Die Romanze von Froech und Findabair. Tin B Froch, innsbruck: institt fr vergleichende sprachwissenschaft der universitat innsbruck. meyer, k., 1914: ber die lteste irische Dichtung: II. Rhythmische alliterierende reimlose Strophen, Berlin: verlag der knigl. Akademie der wissenschaften. Milchik, . i., 1971: Along the coasts of the Pinega and Mezen, leningrad: iskusstvo (In Russian: , : ) orAhilly, c., (ed.), 1976: tin B Cailnge recension i, dublin: dublin insti-

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tute for Advanced studies. orAhilly, t., 1946: Early Irish History and Mythology, dublin: dublin institute for Advanced studies. riAin, P., d. murchAdhA, k. murrAy (ed.) 2005: Historical Dictionary of Gaelic Placenames. Fascicle 2 (Names in B-), dublin: irish texts society. PoveSt, 1910: The Russian Primary Chronicle. Laurentian Text, saintPetersburg: imperial archaeological commission (in russian: , :) PreobrAzhenSky, A., 1949: Proceedings of the Institute of the Russian language, vol. 1, ed. by s.P. obnorsky (A. Preobrazhensky, Etymological dictionary of the Russian language. The last fascicule (-)), Moscowleningrad: institute of the russian language, Academy of sciences of the ussr (in russian: . . I. .... (., . (-)), -: ) Scheid, j., 1998: La religion des Romains, Paris: Armand Colin/s.e.J.e.r. Scowcroft, r. mArk, 1995: Abstract narrative in ireland, riu 46, 121158. Scowcroft, r. mArk (ed.), 1988: Leabhar Gabhla. Part ii: the Growth of the tradition, riu 39, 166. ShkunAev, S., 1991: heroes and guardians of irish tales, in Tales and myths of medieval Ireland, ed. by s. shkunaev, Moscow: Moscow state university Publishers,530(InRussian:, in ...,:) SimS-williAmS, P., 1990: some Celtic otherworld terms, in Celtic language, Celtic culture: a Festschrift for Eric P. Hamp, ed. by A.t.e. Matonis, d.F. Melia, van nuys, California: Ford & Bailie, 5781. SjoeStedt, m.-l., 1949: Gods and heroes of the Celts, tr. by M. dillon, london: Methuen. StokeS, w. (ed.), 1900: Acallamh na senrach, in Irische Texte mit bersetzungen und Wrterbuch, 4th ser., leipzig: hirzel. StokeS, w. (ed.), 1894: the Prose tales from the rennes dindshenchas, RC 15, 272336. StokeS, w. (ed.), 1883: The Saltair na rann: a collection of early middle Irish poems edited from MS. Rawlinson B 502, in the Bodleian Library. oxford: Clarendon Press. StokeS, w. And j. StrAchAn (ed.), 1903: Thesaurus Palaeohibernicus. A collection of Old-Irish glosses, scholia, prose and verse. Vol. II. dublin: dublin institute for Advanced studies.

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thurneySen, r., 1921: Die irische Helden- und Knigsage bis zum siebzehnten Jahrhundert. halle: niemayer. vASmer, m., 1958: Russisches etymologisches Wrterbuch. 3. Band, heidelberg: Carl winter. vendryeS, j. (ed.), 1953: Airne Fngein. dublin (Mediaeval and Modern irish series, vol. Xv) wAtSon, j. cArmichAel (ed.), 1941: Mesca ulad. dublin (Mediaeval and Modern irish series, vol. Xiii)

Autohtoni i drugi svjetovi u keltskome i slavenskom

Saetak
Nekolicina ranih irskih pria bavi se povijesnim pitanjem: "Kad se Podzemni svijet u irskoj odvojio od gornjeg svijeta?" Problem es sde i njihovoneprijateljstvosljudimaodreujesukobupriama.Ovajradbavi seuvodnimdijelomprieizUlsterskogciklusa,PijanstvoUlata(Mesca Ulad). specijalna raspodjela drugog svijeta u tekstu se povezuje s dolaskomMlovihsinovaispoetkomgoidelskeIrske.SampojamrazdvajanjaovogljudskogiDrugogsvijetauskojevezanuzpoetaksamepovijesti.Kadpoinjepovijest,moraseodvojitisveto(kojepripadabogovima)od svjetovnog(kojepripadasmrtnicima).Buduidaseodvijarazdvajanje,binarnaopozicijaizmeupodzemnogDrugogsvijetaigornjegljudskogsvijeta postaje razlikovno obiljeje ranih irskih mitova. Tipoloki slian fenomenuoenjeiusjevernojruskoj"sintetskojpovijesti"ifolklorukojise bave skrivenim natprirodnim starosjediocima ( ). i keltski i slavenski primjeri odraavaju prijelazno stanje u kojem se kozmoloki elementiugraujuurastuusvijestopovijesti.
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5.1.2010 15:32:54